二程生活的北宋是中国历史上思想文化发展波澜壮阔的时代。二程理学以儒学复兴运动和“庆历新政”、“熙宁变法”为背景逐渐发展起来并登上历史舞台。二程兄弟作为洛党领袖，十分关注政治生活，他们也长期处于政治漩涡的中心。因此其以道德性命之学为基础的政治哲学内涵丰富，紧扣时代主题。本文从五个方面论述二程的政治哲学。“引论”部分是对二程的洛学与当时社会政治生活的相关性做了论述，阐述二程哲学产生的社会背景和思想背景，得出二程洛学与当时的社会政治思潮紧密相连的结论。第一章重点论述了作为人类社会最高准则的 “天理”的内涵。二程第一次把“天理”作为最高范畴，应用于宇宙和人类社会之中。它既是宇宙的当然之则，也是人类社会的应然之则，具有道德伦理的涵义。“天理”观念的提出使得我国先民的理论水平上升到了一个新的高度。第二章从“天子居尊位”和大臣“格君心之非”双重角度论述了“君臣共治”的君主政治。一方面，天子的至尊地位是“天理”所包含的尊卑等级观念的具体体现；另一方面，二程反对君主一人专制，希望“大人”能够格去君主的私心，以实现“公天下”的合理的人间秩序。第三章从两个方面论述二程的社会伦理思想，分别是“理欲之辨”和“家人之道”。程颐重视理欲问题有其深刻的社会原因。人们的正常欲望与私欲不同，程颐反对的是人们需求过度的“私欲”，从而反对佛教的禁欲主义。在当时个人欲望膨胀、社会伦理道德岌岌可危的背景下，“存理灭欲”的提出显示出理学道德的纯洁和崇高。从道德原则对情感欲望的节制来看，也有其理论上的积极意义。在家人关系上，程颐认为一方面要用法度来保证“长幼有序”的家庭秩序的确立和执行，另一方面也要宽严相济，家人之间坦诚相待。他认为“孝”乃是一切伦理观念的基础，并将“孝悌”提高到“尽性至命”的高度。与“天理人欲”同样被诟病的“失节”之说作为纯粹的哲学观念，是对特定伦理原则进行哲思的理论表达，是对儒家一贯倡导的“杀身成仁”、“舍生取义”的伦理原则的肯定和强势的表达。第四章从四个方面论述了二程的民本思想。一是二程“制民恒产”的重民思想，肯定“民惟邦本”的观念，提出了得民心的“三本”之法，即“以顺民心为本，以后民生为本，以安而不扰为本”。二是“举贤任能”的用人观念。二程认为“才”和“诚”结合起来才是贤能之人，提出了朝廷对待贤才要信笃、任专、礼厚、责重的四个原则。三是恩威并施的教化思想。二程认为为政要先立法，法应该具有公正性，并随时损益。法是用来“齐其众”的，而教化是用来“善其俗”的。他们认为要“以教为本”，教育乃是关系国家治乱安危的大问题。教育的内容则是圣人之道，教化的目的是修道、修身以成圣。他们反对溺于文章、牵于训诂的学风，提出“穷经致用”的观点。在教育方法上，要“教亦多术”。教化是一个逐渐积累、循序渐进的过称个，要“养正于蒙”，要“因人材性”，要始终贯彻“立志于学”的精神。四是二程的社会变革理论。在与王安石变法的碰撞和论争中，二程逐渐丰富和清晰了自己的变革思想。变法势在必行是当时士人的共识，但在如何变的问题上二程与王安石则认识不同。二程认为变法成败的关键是要“革之有道”，要建立一个“天理”流行的“王道”社会。正是这个变法宗旨的不同最终导致了二程与王安石变法的分道扬镳。在变法之后的总结中，程颐较为客观冷静地认为新政之失应两分其罪。即使程颐身陷困境，也没有忘记对价值理想的不懈追求，表现了儒者忧国忧民的人文情怀。

The North Song dynasty, in which the two Chengs lived, was a prosperous time in Chinese culture and thought history. The Chengs’ “Li” doctrine had been developed and came to the stage during that time under the background of “Ru doctrine revival’ and “Qingli new movements”, as well as the “Xining reform”. As the leaders of the “Luo” party, the two Chengs paid a great attention to political life and had long been at the center of political conflict. Thus the Cheng’s political philosophy, based on the theory of sacrificing life to justice, was full in meaning and conformed to that age. This paper elaborated the Chengs’ political philosophy in five parts.Upon analyzing the social and thought background of the Chengs’ philosophy, the Introduction studied the relationship between Chengs’ “Luo” doctrine and the social-political life of that time, and come into a conclusion that they are closely related with each other.In Chapter one, the author focused on discussing the connotation of “Nature Justice”, which is categorized as the top criterion of human being society. It’s the two Chengs that they firstly categorized “Nature Justice” as the top criterion and applied it in mankind society and in the universe. “Nature Justice” has the meaning of moral-ethics, and it should be regarded as both the law of mankind society and the universe. The proposal of “Nature Justice” raised the theory level of the country’s ancient people. In Chapter two, from the respects that “the son of heaven should be at the top honor”, and “the minister should correct the sovereign’s mistake”, the author discussed the monarchy of “sovereign-minister co-governing”. The top rank of the son-of-heaven is the concrete form of high-low structure included in the “Nature Justice”. On the other hand, the two Chengs opposed autocracy. they thought that the minister should correct the sovereign’s mistake to realize a reasonable public order.In Chapter three, the author analyzed the Chengs’ social-ethic thought in two aspects, “the argument between nature-restraint and desire”, and “the principle of family”. There is a deep social concern that Cheng Yi valued restraint of desire. The rational needs of human being is different from their “selfish desire”. Cheng Yi opposed to their “selfish desire” because that it is an over-want. On the other hand, Cheng Yi also opposed to desire-prohibition in Buddhism. Under the background of selfish desire inflation and social ethics collapse in that time, the proposal of desire-restraint showed its lofty and purity of “Li” doctrine. However, from the perspective of restraining desire from morality, the proposal also has its theoretic active meaning. As of the principle of family, Cheng Yi thought that a family order of “younger-older sequence” should be kept by law. On the other hand, the law should be rational in execution, and the family members should be honest to each other. He thought that “Xiao”, which means filial piety, is the cornerstone of all concepts in moral ethics. He promoted “Xiao” to the level of life-existence. As widely criticized as the proposal of desire-restraint and a theoretic philosophy expression, the theory of chastity-integration strongly affirmed such ethics rules of “Ru” doctrine as “sacrifice oneself to meet morality”, and “serve one’s life to justice”.In Chapter four, the author made a study over Chengs’ people-base thought from four aspects, including the theory of people-important through “making people wealthy enough”, the concept of talented people employment, the people-teaching method through tempering justice with mercy, as well as the ideal of social reform. Although in a difficult situation, Cheng Yi still continuously pursuing his valued ideal, and showed his humanity care to his people and country.